Greater activity of our intuitive feeling enables us to find direction in the life force.

Yellow is an active colour (almost in the middle of our visible spectrum), applied to an arrow which indicates a chosen direction—we have chosen an active direction; this direction is between extremes, being given as “one” which is the whole or middle way of unchoosing. This direction ends the vacillation of choice which deprived us of identifying, in the same way a fox deprives man of his nourishment (three foxes because continual change of choice was the problem).

To become involved in outer activity is to make it our own; this gives entanglement, not deliverance. Only when we take ourselves out of the equation do we see that it balances.

The toes lead our steps and our steps are our personal way. The friend with trust is the life flow itself; willful activity causes the flow of circumstances to appear untrustworthy.

It is the deep emerging life force that is showing activity, so it is not yet time for us to manifest this—that will come in due course. Having deep knowing that this activity is there helps us to restrain our impatience for action, and holding this like a secret love in our heart is part of the richness of this tao.

The dragon is an ominous symbol, it is a dynamic expression of the life energy which, here, is still hidden from conscious manifestation.

Here, activity begins to show in our feelings, which are our earliest manifestation of the life force, but we need to avoid narrowing this down to action too soon; keep it open and feel, for this is the tao of creation itself and if we do not interpose with our own pattern, we are privileged to know ourselves as part of the inevitable. In practice, we keep our options open.

The life energy is in the open because it is manifesting in our feeling and it benefits us to experience this widely; to see the great man is to attend to our greater awareness. In terms of the oracle greatness is always wideness, including more—it is not power.

In the tao of the creative there is great power and when this comes to manifestation, we may feel overburdened by it if we think it is we who are doing it. This only brings on unnecessary worry, but if we remember that taking part is not taking possession, there is no danger in this line.

The day symbolizes the activity in the world and the night a withdrawal of activity to the inner. The superior man is the one who follows the tao, and the danger to him (to our following the tao) is over-involvement, yet we have to be involved. There is no dividing line here to observe, hence the danger.

Here we interest ourselves in the inactivity of line 3 and we may be tempted to be intentionally inactive, but this is _doing_ and not in keeping with this tao of the creative doing itself. It is necessary to fall effortlessly into the activity of the creative, which is neither being active nor withholding activity.

The chasm is this void that happens when we discount ourselves, trying not to _do_. Here we hesitate to relax because we feel the need to control even our inactivity. Identity feels threatened by not _doing_ and this is part of its nature, not an error or failure on our part.

Here we are identifying ourselves with unchanging feeling (line 2). We have difficulty in identifying with the non-active as there seems to be nothing there.

Dragons are the flow of earth energy—things we normally identify with—and here our identifications are out of place unless heaven itself (Ch’ien) can be felt.

To accept ourselves as the life force and tao is to confuse ourselves with the whole—in the tao of the creative we then think we are the creators.

It is particularly contrary to this tao for us to take charge of things. We are then deprived of the experience of the creative itself; we only experience ourselves.

Here is new activity developing from the inside; we need to await its development so that we act outside in phase with it.

The general rule when going through transition is to keep going, but here we are just in “after completion” and there are still parts which have not completed the change, or the tail is still in the water in the image of crossing the great water. It is no error to slow down so that these parts can catch up with the change.

In a new situation, after transition, there may be feelings of insecurity which cause us to feel over-exposed and withdraw our feelings.

She feels vulnerable as we do at this time, but as the cycle completes itself (the seven days) the protection of confidence returns. This vulnerability is actually an advantage if we accept it as natural to our situation and not an error to be corrected, it gives us additional sensitivity which we need in new surroundings.

If we have outer activity increasing directly after completion it shows that we have not yet changed our external mode of being; transition does not occur through making changes out there in the world, it is by change in the way we ourselves are.

Three is the number of transition or change, so it is this that creates the success. A devil or evil one in a situation of change is the narrow view which will not change and allow enlargement, and this is also the inferior man—the opposite of the great man so often referred to.

Our outer state (line 3) is inactive in this tao and we need to preserve that inactivity if we are to change out of our mind-desire mode of being—the mode of trying to make something “better”.

Amongst our wide aspirations are narrow desires; all day is throughout conscious activity, and being always aware of them will itself change them.

Intuitive feeling is the basis of our knowing our circumstance and this line 5 is about the conscious interpretation of that feeling; when we become more involved here we consider how to use the life force.

The ox is the strength of outer activity and this is sacrificed at the beginning (the east where the sun rises).
The spring offering is the sacrifice of beginnings (a giving up before we start and so an offering, not a killing); this is made at the end of a cycle (the west).
So it is more beneficial to give up starting new things, which arises when the old are ended, than to kill off the outside activity after it has developed.

If our inner being does not accept the end of a cycle the transition cannot complete.

The head is the controller and here it is right in the liquifying process of change. For identity to emerge changed from transition it needs to flow in the momentum of being changed, not to get involved in controlling it.